Bhagavad Gita - Chapter 2 - Shloka (Verse) 33

व्याख्या--'अथ चेत्त्वमिमं ৷৷. पापमवाप्स्यसि'-- यहाँ 'अथ' अव्यय पक्षान्तरमें आया है और 'चेत्' अव्यय सम्भावनाके अर्थमें आया है। इनका तात्पर्य है कि यद्यपि तू युद्धके बिना रह नहीं सकेगा, अपने क्षात्र स्वभावके परवश हुआ तू युद्ध करेगा ही (गीता 18। 60), तथापि अगर ऐसा मान लें कि तू युद्ध नहीं करेगा, तो तेरे द्वारा क्षात्रधर्मका त्याग हो जायगा। क्षात्रधर्मका त्याग होनेसे तुझे पाप लगेगा और तेरी कीर्तिका भी नाश होगा।
आप-से-आप प्राप्त हुए धर्मरूप कर्तव्यका त्याग करके तू क्या करेगा? अपने धर्मका त्याग करनेसे तुझे परधर्म स्वीकार करना पड़ेगा, जिससे तुझे पाप लगेगा। युद्धका त्याग करनेसे दूसरे लोग ऐसा मानेंगे कि अर्जुन-जैसा शूरवीर भी मरनेसे भयभीत हो गया ! इससे तेरी कीर्तिका नाश होगा।

इस प्रकार कर्तव्यरूपसे प्राप्त होनेपर भी यदि तू यह धर्मयुक्त धर्मसे ओतप्रोत युद्ध नहीं करेगा तो उस युद्धके न करनेके कारण अपने धर्मको और महादेव आदिके साथ युद्ध करनेसे प्राप्त हुई कीर्तिको नष्ट करके केवल पापको ही प्राप्त होगा।

Having shown the attainment of great results like heaven upon the performance of one's duty—the war—with faith, and now showing the accrual of Pratyavaya (sin/adverse consequence) upon its non-performance, He explains the meaning of the word 'Atha' (Now/But) found in the subsequent verse as 'Evam' (Thus).

The meaning is "in this manner"—that is, by virtue of it being enjoined and yielding fruit. For the sake of syntax, the word 'chet' (if) is repeated.

By words like 'Mahadeva, etc.', deities like Mahendra (Indra) and others are comprehended.

He states the defect in the opposite case (of not fighting) with the word 'Atha' (But/Now).

He states that in the abandonment of the war, there occurs the destruction of the desired (merit/good) and the attainment of the undesired (evil), with the words 'Atha chet' (But if).

'Atha' (But/Now), if you do not perform this battle which has commenced and which constitutes the specific duty of a Kshatriya, out of delusion—that is, ignorance—

then, due to the non-performance of the duty that has been undertaken, having abandoned the fruit of one's own duty—which is unsurpassed happiness—and the unsurpassed fame gained through victory, you will incur unsurpassed sin.

He states the defect (sin/fault) in the opposite case (of not fighting) with the words 'Atha chet tvam' (But if you...).

Thus, having stated that war acts as a means to unsurpassed happiness due to its being consistent with Dharma, He now states the adverse consequence (Pratyavaya) of its non-performance with 'Atha chet'.

Since the non-performance of war is not a cause of sin for Brahmins and others, the word 'tvam' (you) implies 'Kshatriya-hood'; with this intention, it is glossed as 'constituting the specific duty of a Kshatriya'.

What is intended by the demonstrative 'Imam' (this) is explained as 'Arabdham' (commenced).

'Mohat' (out of delusion) means: due to the delusion of seeing unrighteousness (Adharma) even in righteousness (Dharma).

For indeed, the mere non-performance of war is not a cause of sin even for a Kshatriya—as that would imply the contingency of having to fight at all times—therefore, it is specified as 'Prarabdhasya' (of that which has been commenced).

Regarding 'Svadharma-phalam' (the fruit of one's duty): The word 'Dharma' (in the verse phrase 'svadharmam kirtim cha hitva') here refers to the fruit (of Dharma). Otherwise, there would be repetition (tautology), and if it were merely a restatement (of the act of abandoning duty), it would not culminate in the context of an undesirable consequence; this is the purport.

To indicate that the fame refers to the future, it is said 'Vijayena' (through victory).

The meaning of the sentence is: You will not only incur the loss of the unsurpassed goal of human life (Purushartha)—both visible and invisible—but you will also incur sin, which is the cause of unsurpassed sorrow.

यदि तुम इस युद्ध से विरत हो जाओगे तो न केवल स्वधर्म और कीर्ति को ही खो दोगे वरन् निश्चय रूप से पाप के भागीदार भी बनोगे। अधर्मियों का प्रतिकार न करना निरपराध व्यक्ति की हत्या करने के समान ही घोर पाप है।धर्म शब्द का विवेचन पहले किया जा चुका है। प्रत्येक प्राणी पूर्वार्जित वासनाओं के साथ किसी देह विशेष में विशेष प्रयोजनार्थ इस जगत् में जन्म लेता है। वह विशेष प्रयोजन इन वासनाओं का क्षय करके स्वस्वरूप को पहचानना है। प्रत्येक व्यक्ति जिन वासनाओं के साथ जन्म लेता है वहीं उसका स्वधर्म स्वभाव कहलाता है। अर्जुन का स्वधर्म क्षत्रिय का है जिसका विशेष गुण आदर और यशपूर्ण शौर्य है।वासना क्षय के लिए जीवन में प्राप्त इन अवसरों को खो देना विकास के मार्ग में बाधा उत्पन्न करना है। यदि इनका क्षय न हुआ तो मनुष्य के मन पर वासनाओं का दबाव बढ़ता जाता है क्योंकि पूर्वार्जित वासनाओं के साथ नएनए संस्कार भी एकत्र होते जाते हैं। प्राप्त क्षण में भले ही अर्जुन युद्ध भूमि से भाग जाये परन्तु बाद में इस अवसर को खो देने का पश्चात्ताप ही उसको होगा क्योंकि इस प्रकार का पलायन उसके उस क्षत्रिय स्वभाव के सर्वदा विपरीत है जिसे युद्ध में ही चिर शान्ति प्राप्त हो सकती है। जिस बालक में कला के प्रति स्वभाविक रुचि और प्रवृत्ति है वह कभी सफल व्यापारी नहीं बन सकता। पुत्र प्रेम के कारण यदि मातापिता अपनी इच्छाओं काे अपने पुत्र पर थोप देते हैं तो यह देखा जाता है कि ऐसे बालक का व्यक्तित्व बिखरा हुआ रहता है।इस तरह के उदाहरण विश्व में प्रत्येक क्षेत्र में पाये जाते हैं और विशेषकर आध्यात्मिक क्षेत्र में। बहुत से व्यक्ति थोड़े से दुख और कष्ट के आघात से क्षणिक वैराग्य के कारण ईश्वर की खोज में गृह त्यागकर जंगलों में चले जाते हैं किन्तु वहाँ जीवन भर वे अशान्ति और दुख ही पाते हैं। मन में विषयोपयोग की वासनाएँ होती है जो पारिवारिक जीवन में पूर्ण की जा सकती हैं। परन्तु गृह त्यागकर हिमालय की कन्दराओं में बैठने से न तो वे इन वासनाओं को ही पूर्ण कर पाते हैं और न ईश्वर का ध्यान उनके लिए सम्भव होता है। स्वभाविक है कि उनके मन में विक्षेप बढ़ते जाते हैं जिन्हें पाप कहते हैं।हिन्दू धर्म के अनुसार अपने आत्मस्वरूप को भूलकर मनुष्य जो गलतियाँ करता है उन्हें पाप कहते हैं। विषयोपभोग के लिए मनुष्य के द्वारा सुख प्राप्ति के प्रयत्नों के कारण मन में विक्षेप उत्पन्न होना स्वाभाविक है और यही पाप है क्योंकि इसमें आनन्दस्वरूप आत्मा का विस्मरण है।इतना ही नहीं कि तुम कर्तव्य और कीर्ति को खो दोगे बल्कि

'Yadricchaya' (etc.). Even other Kshatriyas who are filled with desire should not abandon such a war, because it is the cause of heaven.

How much more so, then, for one to whom such knowledge [of the Self] has been taught—this is the purport.

However, this verse does not merely culminate in [the attainment of] heaven.

Objection: Since it has been said "I am not desirous of the fruit of war," "I do not desire victory, O Krishna, nor even the kingdom of the three worlds,"—"How/Why then should it be done by me?" Raising this doubt, He states the defect in non-performance with 'Atha', meaning in the alternative case. 'Imam' (this) refers to the war in which heroic men like Bhishma and Drona are opponents/counterparts, which is 'dharmyam' (righteous)—meaning untainted by defects like violence, or not deviating from the duty of the virtuous. And that (duty) has been shown by Manu: "Fighting in battle, one should not strike enemies with concealed weapons, nor with barbed, poisoned, or fire-tipped arrows. Nor should one strike one standing on the ground (while one is on a chariot), nor a eunuch, nor one with joined palms, nor one with loosened hair, nor one seated, nor one saying 'I am yours'. Nor one asleep, nor without armor, nor naked, nor without weapons, nor one not fighting who is looking on, nor one engaged with another. Nor one in distress due to broken weapons, nor one afflicted, nor one severely wounded, nor one frightened, nor one turning back—remembering the duty of the virtuous."

Indeed, one fighting while transgressing the duty of the virtuous would be a sinner. But if you, even though challenged by enemies, do not perform this battle which is endowed with true Dharma—if you turn back out of fear of Dharma (sin) or the world—then, due to the non-performance of war enjoined by scriptures like "Having conquered enemy armies, he should protect the earth righteously," having abandoned your 'Swadharma' (own duty) and not practicing it; and having abandoned the 'fame' caused by the association with Mahadeva and others; you will obtain only the sin generated by the conduct of "withdrawing from battle" which is prohibited by scriptures like "He should not turn back from battle"—but not Dharma and fame; this is the intention.

Alternatively (Another interpretation): The meaning is that having abandoned the merit earned over many births, you will obtain the sin committed by the King (the master or the enemy). Because these wicked ones will certainly kill you if you turn back; therefore, being killed while turning back, do not become a partaker merely of the sins earned by others through the abandonment of your own long-earned merit—this is the intention. Thus Manu says: "He who, frightened and turning back, is killed in battle by enemies, takes upon himself all the evil deeds of his master (or conqueror). And whatever merit he has earned for the next world, the master takes it all—from him who is killed while fleeing." And Yajnavalkya also: "The King takes the merit of those killed while fleeing."

By this, what was said—"We would incur only sin by killing these aggressors" and "I do not wish to kill them, O Madhusudan, even if they kill me"—is refuted.

Thus, He states that by looking at one's own duty, there would be a detriment to you in the non-performance of the war spoken of by Me, with the words 'Atha chet'.

'Atha'—meaning even after considering one's own duty—if you will not perform 'Imam' (this)—meaning this righteous war present before Me, which is in the nature of My command—then, having abandoned your own duty and fame, you will obtain sin; this is the meaning.

'Atha chet'—Now, if you will not perform this 'dharmyam'—meaning not deviating from Dharma, enjoined—'samgramam' (battle/war); 'tatah'—then, due to the non-performance of that, having abandoned your own duty and the 'fame'—which was caused by the association with Mahadeva and others—you will obtain only 'sin'.

Not only is there the abandonment of one's own duty and fame...

He states the detriment in the opposite case with 'Atha chet'.

If you will not perform the 'dharmya' war—that is, war not deviating from Dharma—then you will incur sin (Pratyavaya), preceded by the loss of worldly and Vedic (benefits/status).

अथ चेत् but if? त्वम् thou? इमम् this? धर्म्यम् righteous? संग्रामम् warfare? न not? करिष्यसि will do? ततः,then? स्वधर्मम् own duty? कीर्तिम् fame? च and? हित्वा having abandoned? पापम् sin? अवाप्स्यसि shall incur.Commentary The Lord reminds Arjuna of the fame he had already earned and which he would now lose if he refused to fight. Arjuna had acired great fame by fighting with Lord Siva. Arjuna proceeded on a pilgrimage to the Himalayas. He fought with Siva Who appeared in the guise of a mountaineer (Kirata) and got from Him the Pasupatastra? a celestial weapon.

Atha, on the other hand; cet, if; tvam, you; na karisyasi, will not fight; even imam, this; dharmyam, righteous; samgramam, battle, which has presented itself as a duty, which is not opposed to righteousness, and which is enjoined (by the scriptures); tatah, then, because of not undertaking that; hitva, forsaking; sva-dharmam, your own duty; ca, and; kritim, fame, earned from encountering Mahadeva (Lord Siva) and others; avapsyasi, you will incur; only papam, sin.

If in delusion, you do not wage this war, which has started and which is the duty of a Ksatriya, then, owing to the non-performance of your immediate and incumbent duty, you will lose the immeasurable bliss which is the fruit of discharging your duty and the immeasurable fame which is the fruit of victory. In addition, you will incur extreme sin.